Paul, an apostle of Jesus Christ, writing with pastoral and doctrinal precision as He unfolds the universal need for the gospel.
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Romans 2
God’s Righteous Judgment and the Exposure of Religious Presumption
God’s righteous judgment exposes moral superiority and religious privilege, showing that only inward transformation before God can answer the guilt of the human heart.
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Chapter Summary
God’s righteous judgment exposes moral superiority and religious privilege, showing that only inward transformation before God can answer the guilt of the human heart.
Overview
Romans 2 demonstrates that the morally discerning and religiously privileged are not exempt from judgment. God's judgment is according to truth, impartial, and concerned with inward reality rather than outward possession of moral or covenant advantages.
Context
The Roman believers, including both Gentile and Jewish Christians, with the chapter especially addressing the morally confident and the religiously privileged.
Romans 2 follows the Gentile-focused indictment of Romans 1:18-32 and anticipates Paul's conclusion in Romans 3 that both Jews and Gentiles are under sin.
God’s righteous judgment exposes moral superiority and religious privilege, showing that only inward transformation before God can answer the guilt of the human heart.
Paul, an apostle of Jesus Christ, writing with pastoral and doctrinal precision as He unfolds the universal need for the gospel.
The Roman believers, including both Gentile and Jewish Christians, with the chapter especially addressing the morally confident and the religiously privileged.
Romans 2 follows the Gentile-focused indictment of Romans 1:18-32 and anticipates Paul's conclusion in Romans 3 that both Jews and Gentiles are under sin.
Social Pressure
- In a mixed Jewish-Gentile church, covenant identity, moral comparison, ethnic distinction, and possession of the law could become grounds for superiority rather than humility before God.
Jewish covenant markers such as the law and circumcision distinguished Israel from the nations, but Paul confronts the misuse of these privileges when they are treated as shields against judgment rather than calls to obedience.
Romans 2 stands within Paul's unfolding indictment of all humanity. After exposing Gentile suppression of truth, Paul now exposes the guilt of those who possess moral knowledge and covenant privilege but fail to obey, preparing for the gospel revelation of God's righteousness in Romans 3:21-26.
Chapter Movement
Paul moves from the condemnation of hypocritical judging, to the certainty of impartial judgment, to the accountability of those with and without the law, to the exposure of Jewish covenant presumption, and finally to the need for inward heart circumcision by the Spirit.
Discourse Insight
Theological exposition and fulfillment
Romans 2 clarifies the need for the gospel by showing that moral awareness, religious knowledge, covenant signs, and external identity cannot justify sinners before God's impartial judgment. The chapter prepares for the revelation that righteousness must come from God through Christ rather than from human possession of law or religious status.
Structural Flow
The one who judges others is not safe from judgment when He practices what He condemns. Divine kindness is not permission to continue in sin but a summons to repentance.
God's final judgment is righteous, impartial, and according to reality. Ethnic or religious status does not manipulate the judgment seat of God.
Both Jews and Gentiles are accountable. Possession of revealed law and the witness of conscience both expose the human condition before God.
The law becomes a witness against the religiously privileged when they boast in it while disobeying it.
Circumcision points to covenant identity, but external signs without inward transformation cannot secure praise from God.
Chapter Outline
- 2:1-5: Paul exposes the person who condemns others while remaining unrepentant, showing that God's kindness should lead to repentance.
- 2:6-11: God's judgment is based on truth and marked by impartiality, rewarding perseverance in good and condemning self-seeking disobedience.
- 2:12-16: Those who sin without the law perish without the law, and those who sin under the law are judged by it · conscience also bears witness.
- 2:17-24: Paul confronts the Jew who boasts in the law but dishonors God by breaking it.
- 2:25-29: True covenant identity is inward and spiritual, marked by heart circumcision rather than outward sign alone.
Theological Argument
Romans 2 demonstrates that the morally discerning and religiously privileged are not exempt from judgment. God's judgment is according to truth, impartial, and concerned with inward reality rather than outward possession of moral or covenant advantages.
The argument moves from hypocritical judgment to divine impartiality, from possession of law to accountability under law, and from external circumcision to the need for heart circumcision by the Spirit.
- 1.The person who judges another while practicing sin condemns himself.
- 2.God's judgment is according to truth, not outward comparison.
- 3.God's kindness, tolerance, and patience are meant to lead to repentance.
- 4.Hardness and unrepentance store up wrath for the day of righteous judgment.
- 5.God will repay each person according to what they have done.
- 6.There is no favoritism with God.
- 7.Possession of the law does not justify the hearer.
- 8.Gentiles without the Mosaic law still show moral awareness through conscience.
- 9.God's final judgment will include the secrets of the heart through Jesus Christ.
- 10.Jewish possession of the law becomes condemnation when joined to disobedience.
- 11.Circumcision is valuable only when joined to obedience.
- 12.True Jewishness is inward, and true circumcision is of the heart by the Spirit.
Theological Focus
- God’s righteous judgment
- Human hypocrisy
- Repentance
- Divine kindness and patience
- Impartiality of God
- Accountability under revelation
- Law and conscience
- Final judgment through Christ
- Religious presumption
- Covenant signs and inward reality
- Circumcision of the heart
- The Spirit’s inward work
- Jew-Gentile accountability before one God
- Judgment According to Truth
- The Danger of Moral Superiority
- Kindness Meant for Repentance
- Law as Privilege and Witness
- Conscience and Accountability
- External Religion Versus Inward Reality
- Final Judgment Through Jesus Christ
- Divine Judgment
- Human Sinfulness
- Law
- Conscience
- Covenant Signs
- Regeneration and Inward Transformation
- Christ as Judge
- Justification Anticipated
Theological Themes
God's judgment penetrates beyond human comparison, moral appearance, and religious status. He judges according to reality.
Condemning sin in others while practicing sin oneself reveals hypocrisy, not righteousness.
God's patience is not approval of sin; it is mercy designed to lead sinners to repentance.
God does not show favoritism. Jew and Gentile alike stand before the same righteous Judge.
The law is a covenant privilege, but when disobeyed it becomes a witness against the one who boasts in it.
Gentiles without the Mosaic law still possess moral awareness, showing that accountability extends beyond possession of written Torah.
Circumcision and law possession cannot replace the inward work of the Spirit and obedience from the heart.
God will judge human secrets through Jesus Christ, showing that Christ is central not only to salvation but also to final accountability.
Covenant Significance
Romans 2 confronts covenant presumption by showing that possession of the law and circumcision do not exempt Israel from judgment. Covenant signs were never intended to replace covenant faithfulness, and Paul points toward the deeper promise of heart circumcision by the Spirit.
Old Testament Connections
- The law gives true moral knowledge, but possession of that knowledge increases accountability.
- Circumcision marks covenant identity but cannot shield disobedience from judgment.
- The chapter echoes Old Testament calls for heart circumcision and inward covenant faithfulness.
- Jewish privilege remains real but cannot be twisted into immunity from God's righteous judgment.
- Gentile accountability is real even without Torah possession, because conscience bears witness.
- The Spirit’s inward work fulfills the need that external covenant markers could not accomplish by themselves.
- Genesis 17:9-14
- Deuteronomy 10:16
- Deuteronomy 30:6
- Leviticus 18:5
- Psalm 62:12
- Proverbs 24:12
- Isaiah 52:5
- Ezekiel 36:26-27
- Jeremiah 4:4
- Jeremiah 9:25-26
Canonical Connections
Romans 2 echoes Old Testament teaching that God judges each person according to His ways, while Paul's wider argument shows that this standard exposes universal guilt and the need for grace.
Paul's inward circumcision language grows out of Old Testament calls for heart circumcision and anticipates the Spirit's new covenant work.
The law reveals God's will and covenant demand, but disobedience under the law brings judgment rather than safety.
Paul's charge that God's name is blasphemed among the Gentiles echoes prophetic rebukes against covenant people whose disobedience dishonors God.
Romans 2 locates final judgment under the authority of Jesus Christ, harmonizing with New Testament teaching that the Father judges through the Son.
Romans 2 prepares for Romans 3 by showing that neither moral awareness nor covenant possession can justify sinners before God.
Cross References
Clarifies how the passage points to the gospel of Christ.
For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has done, whether good or bad.
Clarifies how the passage points to the gospel of Christ.
For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
Clarifies how the passage points to the gospel of Christ.
For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
Clarifies how the passage points to the gospel of Christ.
Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be...
Clarifies how the passage points to the gospel of Christ.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
Clarifies how the passage points to the gospel of Christ.
There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit.
Shows Old Testament grounding that frames or supports this passage.
Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
Shows Old Testament grounding that frames or supports this passage.
Yahweh your God will circumcise your heart, and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, that you may live.
Shows Old Testament grounding that frames or supports this passage.
For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.
Shows Old Testament grounding that frames or supports this passage.
I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes. You...
Shows Old Testament grounding that frames or supports this passage.
“I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
Shows Old Testament grounding that frames or supports this passage.
Circumcise yourselves to Yahweh, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings.
Shows Old Testament grounding that frames or supports this passage.
Provides immediate literary context around the same argument flow.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the...
Provides immediate literary context around the same argument flow.
Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. We know that the judgment of God is according to truth against those...
Provides immediate literary context around the same argument flow.
Indeed you bear the name of a Jew, rest on the law, glory in God, know his will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide of the blind, a light to those who...
Provides immediate literary context around the same argument flow.
Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted with the revelations of God. For what if some were without faith? Will their lack of faith nullify...
Develops the same theological theme in another location.
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
Develops the same theological theme in another location.
But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. For it is written, “ ‘As I live,’ says the Lord, ‘to me every knee will bow. Every tongue will...
Develops the same theological theme in another location.
What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin. As it is written, “There is no one righteous; no, not one. There is no one who understands. There is no one who...
Develops the same theological theme in another location.
Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it counted? When he was in circumcision, or in uncircumcision? Not in...
Develops the same theological theme in another location.
For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; that the ordinance of the law might be fulfilled in us, who walk...
Gospel Clarity
Romans 2 clarifies the need for the gospel by showing that moral awareness, religious knowledge, covenant signs, and external identity cannot justify sinners before God's impartial judgment. The chapter prepares for the revelation that righteousness must come from God through Christ rather than from human possession of law or religious status.
Gospel Guardrails
- God judges according to truth.
- Human beings cannot escape judgment by condemning others.
- God's kindness is designed to lead sinners to repentance.
- Possession of the law does not justify the hearer.
- Conscience confirms accountability but cannot save.
- Religious privilege increases responsibility when joined to disobedience.
- External covenant signs cannot replace inward transformation.
- God will judge human secrets through Jesus Christ.
- The need for justification by faith is sharpened by the failure of both moral and religious confidence.
- Do not turn Romans 2 into a self-salvation system by isolating it from Romans 3.
- Do not preach God's kindness as sentimental tolerance · it is mercy calling sinners to repentance.
- Do not allow religious people to assume the gospel is only for the visibly immoral.
- Do not confuse law possession with law fulfillment.
- Do not treat external signs as empty · treat them as dangerous when separated from inward faith and obedience.
- Do not minimize final judgment · Paul says God judges even the secrets of the heart through Christ.
- Do not use the doctrine of grace to soften the chapter's exposure of hypocrisy.
Gospel Cross References
For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has done, whether good or bad.
For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh;
Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be...
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no...
There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit.
Primary Emphasis
Romans 2 contributes to the letter's Christology by presenting Jesus Christ as the one through whom God will judge human secrets. The risen Lord is not merely the content of gospel comfort; He is also the appointed agent of final judgment. This deepens the seriousness of Paul's gospel, showing that the same Christ who saves by grace also exposes hidden sin and vindicates God's righteous judgment.
Chapter Contribution
Romans 2 demonstrates that the morally discerning and religiously privileged are not exempt from judgment. God's judgment is according to truth, impartial, and concerned with inward reality rather than outward possession of moral or covenant advantages.
Doctrines in This Chapter
Greater revelation increases responsibility; possession of the law intensifies accountability.
God will judge the hidden realities of the heart through Jesus Christ.
True covenant membership is marked by inward renewal through the Spirit.
Both revealed law and internal conscience testify to moral responsibility.
God shows no favoritism in judgment; all stand equally accountable before Him.
Circumcision of the heart points forward to Spirit-wrought renewal promised in the prophets.
God’s kindness is designed to lead sinners to repentance rather than complacency.
The law reveals God’s standard but does not justify apart from obedience.
Doctrinal Weight
God's judgment is according to truth, impartial, and directed toward both outward actions and hidden secrets.
God's kindness, tolerance, and patience are meant to lead sinners to repentance.
Sin includes hypocrisy, hardness, unrepentance, disobedience to known truth, and religious presumption.
God shows no favoritism between Jew and Gentile in judgment.
The law reveals God's will and increases accountability, but hearing or possessing the law does not justify.
Gentile conscience bears witness to moral accountability, sometimes accusing and sometimes defending.
Circumcision has value when joined to obedience but condemns when separated from covenant faithfulness.
True circumcision is inward, of the heart, by the Spirit, pointing to the need for divine heart transformation.
God will judge human secrets through Jesus Christ, making Christ central to final accountability.
Romans 2 denies justification by mere hearing or possession of the law, preparing for Paul's declaration of justification by faith apart from works of the law.
Reading Lenses
Theological exposition and fulfillment
- Romans 2 clarifies the need for the gospel by showing that moral awareness, religious knowledge, covenant signs, and external identity cannot justify sinners before God's impartial judgment. The chapter prepares for the revelation that righteousness must come from God through Christ rather than from human possession of law or religious status.
Key Greek Terms
Form in passage Present · Active · Participle · Singular What is this?
Sense to judge; evaluate; condemn
Definition Paul confronts the person who judges others while practicing similar sin.
References Romans 2:1-3
Lexicon to judge; evaluate; condemn
Why it matters The chapter begins by exposing hypocritical judgment and bringing the judge under God's judgment.
Form in passage Nominative · Singular · Neuter What is this?
Sense judgment; verdict; condemnation
Definition God's judgment is according to truth and cannot be escaped by hypocrisy or privilege.
References Romans 2:2-3
Lexicon judgment; verdict; condemnation
Why it matters Romans 2 centers on the certainty and righteousness of divine judgment.
Form in passage Accusative · Singular · Feminine What is this?
Sense truth; reality as God sees and reveals it
Definition God's judgment is according to truth, and sinners are condemned for rejecting truth.
References Romans 2:2, 2:8
Lexicon truth; reality as God sees and reveals it
Why it matters The chapter contrasts God's truthful judgment with human self-deception.
Form in passage Genitive · Singular · Feminine What is this?
Sense kindness; goodness; benevolent mercy
Definition God's kindness is intended to lead sinners to repentance.
References Romans 2:4
Lexicon kindness; goodness; benevolent mercy
Why it matters Paul warns against despising mercy by treating delayed judgment as permission to continue in sin.
Form in passage Accusative · Singular · Feminine What is this?
Sense repentance; change of mind and turning from sin toward God
Definition God's kindness is meant to bring sinners to repentance.
References Romans 2:4
Lexicon repentance; change of mind and turning from sin toward God
Why it matters Romans 2 refuses both moral presumption and delayed obedience, calling for real turning before God.
Form in passage Accusative · Singular · Feminine What is this?
Sense hardness; stubbornness; resistance
Definition A hardened heart refuses repentance despite God's kindness.
References Romans 2:5
Lexicon hardness; stubbornness; resistance
Why it matters The chapter shows that unrepentance stores up wrath rather than escaping it.
Form in passage Genitive · Singular · Feminine What is this?
Sense wrath; settled righteous opposition to sin
Definition The unrepentant store up wrath for the day of God's righteous judgment.
References Romans 2:5, 2:8
Lexicon wrath; settled righteous opposition to sin
Why it matters Romans 2 continues the wrath theme from Romans 1 and applies it to the morally and religiously confident.
Form in passage Genitive · Singular · Feminine What is this?
Sense righteous judgment; just verdict
Definition God's judgment is righteous and will be revealed on the day of wrath.
References Romans 2:5
Lexicon righteous judgment; just verdict
Why it matters The term emphasizes that God's judgment is not arbitrary but perfectly just.
Form in passage Future · Active · Indicative · 3rd Person · Singular What is this?
Sense to repay; render; give back what is due
Definition God will repay each person according to what they have done.
References Romans 2:6
Lexicon to repay; render; give back what is due
Why it matters This anchors the chapter's emphasis on God's impartial and truthful judgment.
Sense favoritism; partiality; judging by face or status
Definition There is no favoritism with God.
References Romans 2:11
Lexicon favoritism; partiality; judging by face or status
Why it matters God's judgment is not manipulated by ethnicity, status, religious possession, or outward identity.
Form in passage Genitive · Singular · Masculine What is this?
Sense law; Mosaic law; moral instruction depending on context
Definition The law reveals God's will but does not justify those who merely hear it.
References Romans 2:12-27
Lexicon law; Mosaic law; moral instruction depending on context
Why it matters Romans 2 introduces Paul's careful distinction between possessing the law and being righteous before God.
Form in passage Genitive · Singular · Feminine What is this?
Sense conscience; inner moral awareness bearing witness
Definition Gentile conscience bears witness, with thoughts accusing or defending them.
References Romans 2:15
Lexicon conscience; inner moral awareness bearing witness
Why it matters Paul shows that moral accountability exists even among those without the Mosaic law.
Form in passage Accusative · Plural · Neuter What is this?
Sense hidden things; secrets
Definition God will judge the hidden things of people through Jesus Christ.
References Romans 2:16
Lexicon hidden things; secrets
Why it matters Romans 2 penetrates beyond outward moral and religious appearance to the hidden heart.
Form in passage Nominative · Singular · Feminine What is this?
Sense circumcision; covenant sign given to Abraham's descendants
Definition Circumcision has value if one obeys the law but cannot protect the disobedient from judgment.
References Romans 2:25-29
Lexicon circumcision; covenant sign given to Abraham's descendants
Why it matters Paul confronts external covenant confidence apart from inward obedience.
Form in passage Genitive · Singular · Feminine What is this?
Sense heart; inner person; center of thought, will, and desire
Definition True circumcision is circumcision of the heart.
References Romans 2:29
Lexicon heart; inner person; center of thought, will, and desire
Why it matters The chapter concludes by locating true covenant reality in the inward person before God.
Sense Spirit; breath; spirit depending on context
Definition True circumcision is by the Spirit, not merely by the written code.
References Romans 2:29
Lexicon Spirit; breath; spirit depending on context
Why it matters Paul points to inward divine transformation as the answer to external religious insufficiency.
Form in passage Dative · Singular · Neuter What is this?
Sense letter; written code; written form
Definition Paul contrasts the Spirit's inward work with reliance on the written code as external possession.
References Romans 2:29
Lexicon letter; written code; written form
Why it matters The contrast anticipates Romans' later distinction between old written-code existence and new life in the Spirit.
Form in passage Nominative · Singular · Masculine What is this?
Sense praise; approval; commendation
Definition The one truly marked by inward heart circumcision receives praise from God, not from people.
References Romans 2:29
Lexicon praise; approval; commendation
Why it matters Paul redirects religious identity away from human approval and toward God's verdict.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (36)
grounds / explanation 9inference / conclusion 2strong contrast / correction 3conditional clause 4content marker or causal 3comparative / scriptural grounding 1continuation or mild contrast 8contrast setup (μέν...δέ) 3negative additive 1additive / emphatic 2
| v.1 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.2 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.3 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.4 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.5 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.7 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally. |
| v.8 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.11 | γάρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.12 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.13 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.14 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.17 | ΕἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.24 | γὰρForgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it. |
| v.25 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.26 | ἐὰνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.27 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.28 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.οὐδὲneithernegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.29 | ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (63 main verbs)
completed 2ongoing 21prospective 7resultant 3subjunctive 3infinitive 2participle 25
| v.1 | κρίνωνkrínōjudgepresent active participleparticipleParticiple — verbal adjective, supporting actionκρίνειςkrínōjudgepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκατακρίνειςkatakrínōcondemnpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπράσσειςprássōpracticepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκρίνωνkrínōjudgepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.2 | οἴδαμενeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultπράσσονταςprássōdopresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.3 | λογίζῃlogízomaithinkpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκρίνωνkrínōjudgepresent active participleparticipleParticiple — verbal adjective, supporting actionπράσσονταςprássōdopresent active participleparticipleParticiple — verbal adjective, supporting actionποιῶνpoiéōdopresent active participleparticipleParticiple — verbal adjective, supporting actionἐκφεύξῃekpheúgōescapefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.4 | καταφρονεῖςkataphronéōdespisepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀγνοῶνnot knowingpresent active participleparticipleParticiple — verbal adjective, supporting actionἄγειleadspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.5 | θησαυρίζειςthēsaurízōstoring uppresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.6 | ἀποδώσειrenderfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.7 | ζητοῦσινzētéōseek forpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | ἀπειθοῦσιnot obeypresent active participleparticipleParticiple — verbal adjective, supporting actionπειθομένοιςpeíthōobeypresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.9 | κατεργαζομένουkatergázomaidoespresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.10 | ἐργαζομένῳergázomaidoespresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.12 | ἥμαρτονsinnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπολοῦνταιperishfuture middle indicativeprospectiveFuture indicative — anticipated or promised actionἥμαρτονsinnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionκριθήσονταιkrínōjudgedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.13 | δικαιωθήσονταιdikaióōjustifiedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.14 | ἔχονταéchōhavepresent active participleparticipleParticiple — verbal adjective, supporting actionποιῶσινpoiéōdopresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἔχοντεςéchōhavepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.15 | ἐνδείκνυνταιendeíknymishowpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthσυμμαρτυρούσηςsymmartyréōbearing witnesspresent active participleparticipleParticiple — verbal adjective, supporting actionκατηγορούντωνkatēgoréōaccusingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀπολογουμένωνexcusepresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.16 | κρίνειkrínōjudgepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.17 | ἐπαναπαύῃepanapaúomairely onpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκαυχᾶσαιkaucháomaiboastpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.18 | γινώσκειςginṓskōknowpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδοκιμάζειςdokimázōapprovepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδιαφέρονταdiaphérōsuperiorpresent active participleparticipleParticiple — verbal adjective, supporting actionκατηχούμενοςkatēchéōinstructedpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.19 | πέποιθάςpeíthōconfidentperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.20 | ἔχονταéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | διδάσκωνdidáskōteachpresent active participleparticipleParticiple — verbal adjective, supporting actionδιδάσκειςdidáskōteachpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκηρύσσωνkērýssōpreachpresent active participleparticipleParticiple — verbal adjective, supporting actionκλέπτεινkléptōstealpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκλέπτειςkléptōstealpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.22 | λέγωνlégōsaypresent active participleparticipleParticiple — verbal adjective, supporting actionμοιχεύεινmoicheúōcommit adulterypresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbμοιχεύειςmoicheúōcommit adulterypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthβδελυσσόμενοςabhorpresent middle participleparticipleParticiple — verbal adjective, supporting actionἱεροσυλεῖςhierosyléōrob templespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | καυχᾶσαιkaucháomaiboastpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἀτιμάζειςdishonorpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.24 | βλασφημεῖταιblasphemedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthγέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.25 | ὠφελεῖōpheléōof valuepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπράσσῃςprássōobservepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.26 | φυλάσσῃphylássōkeepspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentλογισθήσεταιlogízomairegardedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.27 | κρινεῖkrínōjudgefuture active indicativeprospectiveFuture indicative — anticipated or promised actionτελοῦσαteléōkeepspresent active participleparticipleParticiple — verbal adjective, supporting action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
To show that God's judgment is righteous, impartial, and penetrating, exposing the guilt of the morally judging and the religiously privileged.
To dismantle moral superiority and external religious confidence so that the reader feels the need for inward transformation and the saving righteousness revealed in the gospel.
Humility, repentance, integrity, inward obedience, reverence before God's judgment, and dependence on the Spirit's heart-changing work.
Practice Response
- Confess specific ways You have judged others while excusing Yourself.
- Treat God's patience today as a summons to repent immediately.
- Examine whether Your Bible knowledge is matched by submission to God's Word.
- Ask whether Your outward Christian identity reflects inward obedience and love for God.
- Seek the praise that comes from God rather than the approval that comes from religious appearance.
- Pray for the Spirit to expose hypocrisy and cultivate heart-level obedience.
- Let Romans 2 prepare You to receive Romans 3 with humility and need.
Warnings and Misreadings
- Romans 2 strongly warns morally serious and religiously privileged people that knowing, judging, teaching, and possessing covenant signs cannot substitute for repentance, obedience, and inward transformation before God.
- Romans 2 teaches salvation by human works apart from grace. - Paul is establishing the righteous standard of God's judgment, not presenting fallen humanity as able to justify itself by works. The larger argument will show that all are under sin and need justification by faith in Christ.
- Romans 2 cancels Jewish covenant privilege entirely. - Paul confronts covenant presumption, not the historical reality of Israel's privilege. Romans 3:1-2 will affirm that the Jews were entrusted with the very words of God.
- Circumcision has no covenant value at all. - Paul says circumcision has value if one observes the law, but external signs become judgment witnesses when separated from obedience.
- The Gentile conscience functions as a complete saving law. - Conscience bears witness to moral accountability · it does not replace the saving gospel of Christ.
- Judging is always forbidden in every sense. - Paul condemns hypocritical judgment, not all moral discernment. The problem is condemning others while refusing repentance oneself.
- God's kindness means He overlooks sin. - God's kindness is designed to lead sinners to repentance · despising that kindness increases guilt.
- True Jewishness in Romans 2 is merely a metaphor for the church replacing Israel. - Paul is exposing the difference between outward covenant identity and inward covenant reality. Later chapters must also be allowed to speak concerning Israel's continuing place in God's promises.
Discipleship Questions
- Where am I more alert to sin in others than to sin in myself?
- Have I mistaken God's patience for God's approval?
- Does the kindness of God lead me to repentance or to presumption?
- Do I rely on knowing Scripture while resisting its authority over my life?
- Are there areas where I teach, correct, or counsel others but refuse to submit personally?
- Do I find security in external religious identity rather than inward transformation by the Spirit?
- Am I seeking praise from people or praise from God?
- What hidden matters would be exposed if God judged the secrets of my heart today?
- How does Romans 2 prepare me to treasure justification by faith in Christ?
- Do I understand that gospel grace never flatters religious hypocrisy?
Pastoral Applications
- God's patience should be received as mercy leading to repentance, not as room for spiritual procrastination.
- Those who teach God's Word must first sit under God's Word. Instruction without submission becomes hypocrisy.
- A congregation must beware of creating a culture where external markers, heritage, knowledge, or service roles become substitutes for humble obedience.
- Romans 2 helps expose blame-shifting and comparison. The counselee must move from judging others to honest self-examination before God.
- Moral and religious people need the gospel no less than openly immoral people. Respectability does not remove guilt.
- True assurance is not grounded in external religious association but in the inward work of God that brings repentance, faith, and obedience.
- Leaders must never use knowledge of Scripture as a badge while neglecting obedience to the Scripture they handle.
- The Spirit's inward work must be sought and cultivated, because God desires truth in the heart, not merely conformity in appearance.
Pastoral Trajectories
Romans 2 calls the morally confident person to stop hiding behind the sins of others and confess His own guilt before God.
God's kindness, tolerance, and patience are meant to soften the heart, not strengthen sinful delay.
Having Scripture, hearing Scripture, and teaching Scripture are not substitutes for submitting to Scripture.
Circumcision of the heart points to the inward work of God that creates true covenant faithfulness.
The chapter ends by redirecting the aim of religion away from human approval and toward praise from God.
Motifs in This Chapter
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Track judgment as covenant accountability, divine justice, and eschatological reckoning.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
The Biblical World
Chapter At A Glance
Paul moves from the condemnation of hypocritical judging, to the certainty of impartial judgment, to the accountability of those with and without the law, to the exposure of Jewish covenant presumption, and finally to the need for inward heart circumcision by the Spirit.
Romans 2 confronts covenant presumption by showing that possession of the law and circumcision do not exempt Israel from judgment. Covenant signs were never intended to replace covenant faithfulness, and Paul points toward the deeper promise of heart circumcision by the Spirit.
Romans 2 clarifies the need for the gospel by showing that moral awareness, religious knowledge, covenant signs, and external identity cannot justify sinners before God's impartial judgment. The chapter prepares for the revelation that righteousness must come from God through Christ rather than from human possession of law or religious status.
Humility, repentance, integrity, inward obedience, reverence before God's judgment, and dependence on the Spirit's heart-changing work.
Focus Points
- God’s righteous judgment
- Human hypocrisy
- Repentance
- Divine kindness and patience
- Impartiality of God
- Accountability under revelation
- Law and conscience
- Final judgment through Christ
- Religious presumption
- Covenant signs and inward reality
- Circumcision of the heart
- The Spirit’s inward work
- Jew-Gentile accountability before one God
- Judgment According to Truth
- The Danger of Moral Superiority
- Kindness Meant for Repentance
- Law as Privilege and Witness
- Conscience and Accountability
- External Religion Versus Inward Reality
- Final Judgment Through Jesus Christ
- Divine Judgment
- Human Sinfulness
- Law
- Conscience
- Covenant Signs
- Regeneration and Inward Transformation
- Christ as Judge
- Justification Anticipated
Cross References
Also to You, Lord, belongs loving kindness, for You reward every man according to His work.
Judgment according to deeds
If You say, “Behold, we didn’t know this,” doesn’t He who weighs the hearts consider it? He who keeps Your soul, doesn’t He know it? Shall He not render to every man according to His work?
Divine knowledge and repayment
“I, Yahweh, search the mind. I try the heart, even to give every man according to His ways, according to the fruit of His doings.”
Heart-searching judgment
Circumcise therefore the foreskin of Your heart, and be no more stiff-necked.
Heart circumcision command
Yahweh Your God will circumcise Your heart, and the heart of Your offspring, to love Yahweh Your God with all Your heart and with all Your soul, that You may live.
Divine heart transformation
Circumcise Yourselves to Yahweh, and take away the foreskins of Your heart, You men of Judah and inhabitants of Jerusalem; lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of Your doings.
Circumcision of the heart
I will also give You a new heart, and I will put a new spirit within You. I will take away the stony heart out of Your flesh, and I will give You a heart of flesh. I will put my Spirit within You, and cause You to walk in my statutes. You will keep my ordinances and do them.
Spirit-enabled obedience
“Now therefore, what do I do here,” says Yahweh, “seeing that my people are taken away for nothing? Those who rule over them mock,” says Yahweh, “and my name is blasphemed continually all day long.
God's name blasphemed
For the Father judges no one, but He has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent Him. “Most certainly I tell You, He who hears my word and believes Him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into...
Christ as judge
The times of ignorance therefore God overlooked. But now He commands that all people everywhere should repent, because He has appointed a day in which He will judge the world in righteousness by the man whom He has ordained; of which He has given assurance to all men, in that He has raised Him from the dead.”
Repentance and judgment through Christ
Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be justified in His sight; for through the law comes the knowledge of sin.
Law and universal accountability
For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; though I myself might have confidence even in the flesh. If any other man thinks that He has confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews;...
External privilege and righteousness in Christ
Passages
Chapter opening: Romans 2:1-16
Wherefore (διο). See 1:24 , 26 for this relative conjunction, "because of which thing." Without excuse (αναπολογητος). See on 1:21 . Whosoever thou art that judgest (πας ο κρινων). Literally, "every one that judgest," vocative case in apposition with ανθρωπε. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness ( 2:1-3:20 ) with a general statement applicable to all as he did ( 1:18 ) in the discussion of the failure of the Gentiles (Lightfoot).
The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). Another (τον ετερον). Literally, "the other man." The notion of two in the word, one criticizing the other. Thou condemnest thyself (σεαυτον κατακρινεις).
Note κατα here with κρινω, to make plain the adverse judgment. For (γαρ). Explanatory reason for the preceding statement. The critic practises (πρασσεις, not single acts ποιεω, but the habit πρασσω) the same things that he condemns.
Judgment (κριμα). Decision rendered whether good or bad. According to (κατα with accusative). As the rule of measure. Cf. Joh 7:24 .
And doest the same (κα ποιων αυτα). "And doest them occasionally." That thou shalt escape (συ εκφευξη). Emphasis on συ, "thou conceited Jew expecting to escape God's κριμα because thou art a Jew." Cf. Mt 3:8 f . Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb εκφευγω (cf. 1Th 5:3 ). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.
Or despiseth thou? (η καταφρονεισ?) Another alternative, that of scorn of God's kindness (χρηστοτητος, 2Co 6:6 ) and forbearance (ανοχης, old word, holding back from ανεχω, only here in N. T.) and longsuffering (μακροθυμιας, late word for which see 2Co 6:4 , 6 ). Καταφρονεω is old verb to think down on (κατα, φρονεω) as in Mt 6:24 ; 1Co 11:22 . This upstart Jew actually thinks down on God.
And then "the riches" (του πλουτου) of all that comes from God. Leadeth thee to repentance (εις μετανοιαν σε αγε). The very kindness (το χρηστον, the kindly quality) of God is trying to lead (conative present αγε) thee to a right-about face, a change of mind and attitude (μετανοιαν) instead of a complacent self-satisfaction and pride of race and privilege.
After thy hardness (κατα την σκληροτητα σου). "According to thy hardness (old word from σκληρος, hard, stiff, only here in N. T.) will God's judgment be." And impenitent heart (κα αμετανοητον καρδιαν). See μετανοιαν just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." Treasurest up for thyself (θησαυριζεις σεαυτω). See for θησαυριζω on Mt 6:19 f.
; Lu 12:21 ; 2Co 12:14 . Dative case σεαυτω (for thyself) with a touch of irony (Vincent). Wrath (οργην). For such a Jew as already stated for the Gentile ( 1:18 ). There is a revelation (αποκαλυψεως) of God's wrath for both in the day of wrath and righteous judgment (δικαιοκρισιας, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.
T.) See 2Th 1:5 for δικαιας κρισεως. Paul looks to the judgment day as certain (cf. 2Co 5:10-12 ), the day of the Lord ( 2Co 1:14 ).
Who will render (ος αποδωσε). Paul quotes Pr 24:12 as in 2Ti 4:14 . See also Mt 16:27 ; Re 22:12 . The rendering will be in accord with the facts.
To them that seek (τοις μεν--ζητουσιν). Dative plural of the articular present active participle of ζητεω with μεν on the one hand. Eternal life (ζωην αιωνιον). Accusative case object of αποδωσε above.
But unto them that are factious and obey not the truth but obey unrighteousness (τοις δε εξ εριθειας κα απειθουσιν τη αληθεια πειθομενοις δε αδικια). The other side with δε and the articular present participles in the dative again, only with εξ εριθειας, there is no participle ουσιν. But the construction changes and the substantives that follow are not the object of αποδωσε like ζωην αινωνιον above, but are in the nominative as if with εσοντα (shall be) understood (anger and wrath, both οργη and θυμος, tribulation and anguish, again a pair θλιψις κα στενοχωρια on which see 2Co 5:4 ; 12:10 ).
Every soul of man (πασαν ψυχην ανθρωπου). See 13:1 for this use of ψυχη for the individual. Of the Jew first and also of the Greek (Ιουδαιου τε πρωτον κα Hελληνος). See on 1:16 . First not only in penalty as here, but in privilege also as in 2:11 ; 1:16 .
Respect of persons (προσωπολημψια). Milligan ( Vocabulary ) considers this word (in N.T. only here, Col 3:25 ; Eph 6:9 ) and προσωπολημπτης ( Ac 10:34 ) and προσωπολημπτεω ( Jas 2:9 ) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on Ac 10:34 for the formation in imitation of the Hebrew to take note of the face (προσωπον, λαμβανω), to judge by the face or appearance.
Have sinned (ημαρτον). Constative aorist active indicative, "sinned," a timeless aorist. Without law (ανομως). Old adverb "contrary to law," "unjustly," but here in ignorance of the Mosaic law (or of any law). Nowhere else in N. T. Shall also perish without law (ανομως κα απολουντα). Future middle indicative of απολλυμ, to destroy. This is a very important statement.
The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity. Under law (εν νομω). In the sphere of the Mosaic law. By the law (δια νομου). The Jew has to stand or fall by the Mosaic law.
Not the hearers--but the doers (ου γαρ ο ακροαται--αλλ' ο ποιητα). The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between "hearers" and "doers" of the gospel ( Jas 1:22-25 ). Before God (παρα τω θεω). By God's side, as God looks at it. Shall be justified (δικαιωθησοντα). Future passive indicative of δικαιοω, to declare righteous, to set right. "Shall be declared righteous." Like Jas 1:22-25 .
That have no law (τα μη νομον εχοντα). Better, "that have not the law" (the Mosaic law). By nature (φυσε). Instrumental case of φυσις, old word from φυω, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" (εαυτοις εισιν νομος). This is an obvious reply to the Jewish critic.
In that they (οιτινες). "The very ones who," qualitative relative. Written in their hearts (γραπτον εν ταις καρδιαις αυτων). Verbal adjective of γραφω, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως). On conscience (συνειδησις) see on 1Co 8:7 ; 10:25 f.
; 2Co 1:12 . Genitive absolute here with present active participle συνμαρτυρουσης as in 9:1 . The word συνειδησις means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O. T.
, but first in this sense in Wisdom 17:10 . All men have this faculty of passing judgment on their actions. It can be over-( 1Co 10:25 ) or "seared" by abuse ( 1Ti 4:12 ). It acts according to the light it has. Their thoughts one with another accusing or also excusing them (μεταξυ αλληλων των λογισμων κατηγορουντων η κα απολογουμενων). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing.
Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught ( Ga 2:21 ). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.
According to my gospel (κατα το ευαγγελιον μου). What Paul preaches ( 1Co 15:1 ) and which is the true gospel
Bearest the name (επονομαζη). Present passive indicative in condition of first class of επονομαζω, old word, to put a name upon (επ), only here in N. T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language. Restest upon the law (επαναπαυη νομω). Late and rare double compound, in LXX and once in the Didache.
In N. T. only here and Lu 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (νομω). It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασα εν θεω). Koine vernacular form for καυχα (καυχαεσαι, καυχασα) of καυχαομα as in verse 23 ; 1Co 4:7 and κατακαυχασα in Ro 11:18 . The Jew gloried in God as a national asset and private prerogative ( 2Co 10:15 ; Ga 6:13 ).
Approvest the things that are excellent (δοκιμαζεις τα διαφεροντα). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in Php 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχουμενος εκ του νομου). Present passive participle of κατηχεω, a rare verb to instruct, though occurring in the papyri for legal instruction.
See on Lu 1:4 ; 1Co 14:19 . The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).
A guide of the blind (οδηγον τυφλων). Accusative οδηγον in predicate with εινα to agree with σεαυτον, accusative of general reference with infinitive εινα in indirect discourse after πεποιθας. Late word (Polybius, Plutarch) from οδος, way, and ηγεομα, to lead, one who leads the way. Τυφλων is objective genitive plural. The Jews were meant by God to be guides for the Gentiles, for salvation is of the Jews ( Joh 4:22 ).
A light (φως). "A light for those in darkness" (των εν σκοτε, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.
A corrector of the foolish (παιδευτην αφρονων). Old word (from παιδευω) for instructor, in Plato, and probably so here, though corrector or chastiser in Heb 12:9 (the only N. T. instances). See Lu 23:16 . Late inscriptions give it as instructor (Preisigke). Αφρονων is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs."
Of babes (νηπιων). Novitiates or proselytes to Judaism just as in Ga 4:1 . Paul used it of those not of legal age. The form (την μορφωσιν). Rare word only in Theophrastus and Paul (here and 2Ti 3:5 ). Pallis regards it as a Stoical term for education. Lightfoot considers the μορφωσις as "the rough-sketch, the pencilling of the μορφη," the outline or framework, and in 2Ti 3:5 "the outline without the substance."
This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.
Thou therefore that teachest another (ο ουν διδασκων ετερον). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse 17 and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself). Not to steal (μη κλεπτειν). Infinitive with μη in indirect command (indirect discourse) after κερυσσων.
Dost thou steal? (κλεπτεισ?) The preaching (κερυσσων) was fine, but the practice? A home-thrust. Should not commit adultery (μη μοιχευειν). Infinitive in direct command again after λεγων. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).
That abhorrest (ο βδελυσσομενος). Old word to make foul, to stink, to have abhorrence for. In LXX, in N. T. only here and Re 21:8 . The very word used by Jesus to express their horror of idols (ειδωλα, see on Ac 7:41 ; 1Co 12:2 ). See Mt 24:15 for "abomination." Dost thou rob temples? (ιεροσυλεισ?) Old verb from ιεροσυλος ( Ac 19:37 ) and that from ιερον, temple, and συλαω, to rob.
The town clerk ( Ac 19:37 ) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, Ant . IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.
Through thy transgression of the law (δια της παραβασεως του νομου). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like αγνοημα, ignorance, ανομια, violation of law, αμαρτια, missing the mark, εττημα, falling short, παραβασις, passing over the line, παρακοη, disobedience to a voice, παρανομια, putting the law aside, παραπτωμα, falling down, πλημμελεια, discord.
Because of you (δι' υμας). Free quotation from the LXX of Isa 52:5 . The Jews were jealous for the Name of God and would not pronounce the Tetragrammaton and yet acted so that the Gentiles blasphemed that Name.
If thou be a doer of the law (εαν νομον πρασσεις). Condition of third class and the present (continued action) subjunctive of πρασσω, a verb meaning to do as a habit. Is become uncircumcision (ακροβυστια γεγονεν). The Jew is then like the Gentile, with no privilege at all. Circumcision was simply the seal of the covenant relation of Israel with God.
Keep (φυλασση). Present subjunctive with εαν, condition of third class, mere supposition like that in verse 25 , "keep on keeping" perfectly, Paul means. For (εις). As often in N.T.
If it fulfill the law (τον νομον τελουσα). Present active participle (conditional use of the participle) of τελεω, to finish, continually fulfilling to the end (as would be necessary). Judge thee (κρινει--σε). Unusual position of σε (thee) so far from the verb κρινε. With the letter and circumcision (δια γραμματος κα περιτομης). Δια means here accompanied by, with the advantage of.
Which is one outwardly (ο εν τω φανερω). Ιουδαιος (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat περιτομη (circumcision).
Who is one inwardly (ο εν τω κρυπτω). Repeat Ιουδαιος (Jew) here also, "the in the inward part Jew" (circumcision of the heart περιτομη καρδιας and not a mere surgical operation as in Col 2:11 , in the spirit εν πνευματ, with which compare 2Co 3:3 , 6 ). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above.
Whose praise (ου ο επαινος). The antecedent of the relative ου is Ιουδαιος (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Ga 49:8 .